I would like to express my gratitude to my beloved wife of thirty years, Tami Konold, for her constant support during many long hours of research and writing. Thanks to my son, Max Konold, for technically saving me on the finer points of Microsoft Word.
INTRODUCTION
To investigate the origins, development and emergence of Wicca and paganism in the Twin Cities in the twenty-first century, a mixed-methods content analysis of Wiccan and Pagan literature will be conducted. I review primary and secondary literature to discover themes relevant to the origin, development, and rise of Wicca and paganism in the Twin Cities.
LITERATURE REVIEW
Victor Henry Anderson is cited by thirty-six percent of authors in a narrative study. Carl Llewellyn Weschcke is cited by twenty-one percent of authors in a narrative study. Ronald Hutton (b. 1954)39 is cited by forty-nine percent of the authors in the bibliographic study.
Tanya Marie Luhrmann (b. 1959)43 is cited by twenty-nine percent of the authors in the bibliographic survey. Jeffrey Russell (b. 1934)45 is cited by twenty-eight percent of the authors in the bibliographic survey. Carlo Ginzburg (b. 1939)46 is cited by twenty-one percent of the authors in the bibliographic survey.
In sum, the success of the Pagan community in the twin cities of Minneapolis-St. The books written between 2000-2010 use "Wicca" in the title or subtitle 32 percent of the time. Books written after 2010 use "Wicca" in the title or subtitle eight percent of the time.
Accuracy
Finally, Christian evangelism must always be respectful, loving and kind, yet faithful to the truth of the gospel. Regardless of whether one's neighbor responds to the gospel by becoming a disciple, a Christian must love their non-Christian neighbor in relationship. Morehead, "Paganism and Neopaganism: History, Beliefs, Practices" in Handbook of Religion: A Christian Engagement with Traditions, Teachings, and Practices, ed.
11 Terry Muck, “The Christian Study of World Religions” in Handbook of Religion: A Christian Engagement with Traditions, Teachings, and Practices, ed. And what is being done is, for the most part, done in person—be it solo, with a few others, in combination with a coven or grove, or as a member of a tribe or community. York asks, "what, if any, is the theology that can be discovered behind such a personal and diversified practice?"14 York suggests that the core of pagan theology is nature.
Fairness
Third, fairness involves Christians appreciating some of the positive contributions that the non-Christian religion makes to its members. Fourth, righteousness involves Christians understanding the essence of Christianity and of the non-Christian religion. However, if the other religion is concerned with practice – even affirming a wide range of practices, and is not concerned with doctrinal matters, then evaluating the non-Christian religion through a Christian doctrinal lens is unhelpful – even unfair, to understand the other religion.25 Morehead helpfully explains,.
In order for a Christian to gain an honest understanding of a non-Christian faith, it is therefore important to evaluate the non-Christian faith in terms of its own essence. Second, if we consider the essence of Christianity, it is not only fair, but essential to judge the reality of non-Christian religions according to the Christian doctrinal confession.
Objectivity
To pass judgment on the veracity of paganism, Christians will have to judge paganism by the essence of Christian orthodoxy and not by paganism. As an antidote, in my ministry I have observed a tendency among those who study other religions to see the rich diversity and nuance in their own religion, while viewing the religious views of others monolithically (for example, the general claim that "all Muslims are terrorists." are). ). Acknowledging our own biases and striving for objectivity is a better and more loving approach to studying other people's religions, such as those in paganism.
Respect
Morehead claims that the belief that pagans worship the Christian devil is one of the most common misconceptions of pagans. In this way pagans have become a social construction of the evil 'other' that must be fought. 71 I write "naively" because at the time I was unaware of the sensibilities of Gentiles associating with Christians.
Over time, I discovered that some of the Pagans at the Coffee Pot were viewed by the Pagan community in the Twin Cities as respected elders. Given the problematic behavior of Christians toward pagans and pagans toward Christians, Christian engagement of pagans with the gospel is challenging.
Christians and Pagans have Worldview Differences
In the remainder of this chapter, I offer nine perspectives on the inclusion of Gentiles in the gospel. Christians who want to win Gentiles to the gospel will need to understand the Eastern worldview that is common among Gentiles. Further, Christians will need to remember that most pagans previously held and rejected either a Western or Middle Eastern worldview and consciously sought to embrace an Eastern worldview.
Pagans generally view a transition from a Western worldview to an Eastern worldview as a transition from a restrictive worldview to a more flexible Eastern worldview.104. The Wiccan High Priestess across from me smiled and said sincerely, "This is so fascinating." The example above demonstrates the power of showing the moral superiority of Jesus to those committed to an Eastern worldview.
Christians and Pagans have Theological Differences
There is a tension between Christianity and modern witchcraft that is very real and not based on misunderstanding – although it is often misunderstood. In his popular work, God is Not One, Stephen Prothero argues that the differences in the world's religions are real and that attempts to portray religions as different paths to the same God fail.107 Meaningful dialogue between. Christians seeking to engage Gentiles with the gospel will need to honestly appreciate and not mischaracterize the differences between Christians and Gentiles.
For example, on the one hand, I have found that Christians commonly mischaracterize pagans as people who sacrifice children and worship Satan. Although dialogue between Christians and pagans has the potential to reduce mischaracterizations, it cannot erase the essential differences between Christianity and Paganism.
Christians and Pagans have Political Differences
Each Pagan is Unique
It does not stand still: it is constantly changing and going through cycles.”119 Whether a Witch is described as poly-affiliated, eclectic or progressive, the point is that every Witch is unique.
Pagans have Rejected Christianity
Thomas is a Wiccan High Priest who currently attends a Lutheran congregation with his children.127 Wendy graduated from the University of Northwestern in St. Mystery. The leader, Jason Mankey, described his upbringing as an evangelical Christian in California. Mankey described ways in which the Christian church he grew up in was boring and didn't even get excited about celebrating Easter.
He said he didn't believe Jesus rose from the dead, but if he did, he thought it would be something worth celebrating. If Christians want to involve Gentiles in the Gospel, they will need to understand and be sensitive to the way Gentiles view Christianity and that many of them have rejected the Christian faith.
Pagans are Often Victims of Abuse
Understanding what draws victims of sexual abuse and other disorders to Paganism is beyond the scope of this study. John Beckett observes how psychology became popular at the same time as British occultism and influenced the magical and esoteric traditions.131 Beckett admits that "the lines between magic, religion and psychology can sometimes be quite blurred."132 Beckett cautiously encourages pagans to seek mental health professionals and good faith, opinion,. Healing is a central motif in Wicca, argues Vivianne Crowley, with the Wiccan witch as healer.134 Crowley describes the way in which several pagan rituals are designed to bring healing and a new identity to victims of abuse.135.
Christians who want to work with Gentiles must be sensitive to the spiritual needs and hurts within the Gentile community. 134 Vivianne Crowley, “Healing in Wicca,” in Daughters of the Goddess: Studies in Healing, Identity, and Empowerment, ed.
Christians and Pagans are Both Created in the Image of God
Christians and Pagans Both Respect the Environment
The Christian view is that the environment was created by God and must be cared for by humans. Prance agrees, writing, "It is unfortunate that Christian teaching has neglected creation and been slow to embrace environmentalism." that harm the environment. Some evangelicals today believe that the Earth is ultimately doomed and that while Christians will go to heaven, what happens to creation is not very important.
Johnson strikes the right note here by admitting our mistakes and calling on Christians to do better about the environment. In summary, pagans and Christians both respect the environment – yes, for different reasons – but our mutual respect for the environment provides common ground for both religions to cooperate on environmental issues and perhaps create opportunities for gospel conversations.
Christians and Pagans Can Be Friends
Particularly humiliating for Christians in this context is that a pagan writer like diZerega criticizes Christian behavior in view of the Christian scriptures and calls on Christians to live their scriptures. I think thoughtful Christians here can learn from many pagans - not to become pagans themselves, but to appreciate neglected elements within their own tradition - and thus become better Christians. Christians who understand and appreciate the differences they have with Gentiles, and who are willing to learn specific tools to be sensitive to the challenges inherent in dialogue with Gentiles, and who are willing to form credible friendships with Gentiles, will be in a position to involve Gentiles. effectively with the gospel.
In this chapter I have drawn from pagan and Christian literature, general sociological and biblical and missiological principles, and my pastoral interaction with pagans over the past three years. I have outlined five principles for Christians studying religions such as Paganism, described challenges Christians face in evangelizing Gentiles, and then suggested nine positive strategies for Christians to effectively evangelize Gentiles.
CONCLUSIONS
In chapter six, I developed perspectives for an effective gospel witness to Gentiles based on my research on Gentiles. In other words, I recognize that an implication of my research is that as the first one to write, I will certainly be criticized. My hope is that my research will serve as a general foundation upon which others can launch into more specialized research.
Third, my research has revealed ways in which evangelicals generally ignore the interaction and evangelism of witches and pagans. I hope my research has helped shed light on the pagan movement, which will serve as a catalyst for further research to help advance our understanding of pagans and to promote effective gospel witness to witches and pagans.
